THE SABBATH by M. C. Allen

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 11, 1861

THE SABBATH.

By M. C. Allen

THE following on the Perpetuity of the Sabbath, we take from the Millennial Harbinger of May 29, 1861, published at Seneca Falls, N. Y., late Prophetic Expositor of Rochester N. Y.

M. C. Allen is probably a First-day man. His closing remarks indicate this. But it will be seen that the Bible evidence presented in the article is on the side of the seventh-day Sabbath. The writer, in common with a majority of first-day men, uses the Bible evidence for the perpetuity of the Lord's Sabbath, and dodges off on to the first day of the week without the least show of Bible evidence.

But does the editor of the Harbinger hold to the perpetuity of the Sabbath, or the divine authority and sacredness of the first day of the week? Or does he hold that God at creation sanctified and blessed no particular day, but one day in seven? and men may take their choice? The appearance of such articles as the following in a paper professedly devoted to close expositions of scripture subjects naturally leads to the inquiry, What is the editor's position? The Sabbath question should be better understood by Bible students.—ED.

PERPETUITY OF THE SABBATH.

ALL nations, as well as individuals, who profess to base their religious belief upon the Bible, have in accordance professed a reverence for the Sabbath, as a day originally consecrated holy by God, when he rested from creating, and not instituted by man as a day not to be classed with the six working days. There is always in the word a reference to a divine injunction regarding it, although this opinion subsists with different apprehension, as to how the day should be sanctified, whether solemnly, and with established forms, as was the Jewish Sabbath, or as Sunday, so named by ancient idolaters, who worshiped the

sun, and accompanied the same with relaxation and amusements; or, as the first day of the week, the Lord's day, commemorative of our Saviour's rising from the dead, and to be devoted wholly to praise and thanksgiving, and contemplation of "that rest which remaineth" for his children at the end of the dispensation, after the manner of the apostles, recorded by their writings.

Sabbath is a Greek [Hebrew] word, signifying "rest;" the definition itself seems to indicate in what manner the day should be observed. Although there is this diversity of reasons why the Sabbath should be kept inviolate from the six working days of the week, yet, it is agreed that it should be thus sacredly maintained. Some, from the firm impression of its being a divine command, binding by the Old and New Testaments, not the less so by the gospel dispensation; others, as an important political enactment. Their argument is, that it is alike conducive to the physical and moral benefit of humanity, and could not be abrogated without detriment in a large ratio to their most important interests.

There are some professed believers in our holy religion, who think, and so speak, that the Sabbath, with other Jewish rituals, was a part of that law which was annulled by the gospel dispensation, especially as there is no express injunction in the New Testament for its observance, more than the keeping holy every day. We confess our astonishment at this opinion, for although not positively enjoined by our blessed Master or his apostles, yet, the Sabbath is so often alluded to by them as to imply that its observance was not to be discontinued as long as the christian church shall exist.

Our Saviour repeatedly improved the day by teaching the people in their synagogues, while there is not the least intimation that he intended it should be abrogated—instead of which he taught how it should be improved by studying the law, and works of love and mercy. Our Saviour declares, "He came not to destroy, but to establish, or fulfill the law and the prophets." Now, what law given before his advent did he sanction and establish, but the moral law, which his word declares is holy, just and good? Since the ceremonial law was abolished, and "a new way opened up unto us," as that which was done away could not make the comers thereunto perfect. Heb. v, xi. Besides it was declared to be a burden too heavy for the fathers and for us. We conclude, therefore, upon scriptural authority, that the moral law, comprising the ten commandments given on mount Sinai, with all the attending solemnities, is in all its requisitions as binding now, as when first promulgated.

When one came to Jesus and asked what he must do to inherit eternal life, he referred him to the second table exclusively; we suppose, because those related to his outward conduct as manifested towards others, and to convince him that what he had professed to observe, was not his whole duty, or, that which he owed to God, had not been rendered. Can it be supposed our Saviour would sanction and approve, as he did, so far as the applicant had well done, and ignore what was primarily his own right to obedience, homage, and adoration? And as an important accessory to this, is, we think, the injunction to "Remember the Sabbath day." Who can doubt, who is a Bible student, that this command was given with an intention that one day in seven should be holy, as a day of rest, early as at the creation, when the Master blessed and sanctified the seventh day?

Notwithstanding, from that time until Moses, no more mention is made of it. While aware that several specified seasons or feasts were ordained by divine command, and spoken of as Sabbaths, and were so observed by the Israelites, yet, this one day in seven is often especially enjoined, guarded by promises and threats, and designated as "the Sabbath of the Lord your God," in which there is a marked distinction made, as all can see who consult the Scriptures. It is alluded to separately and often, with re-iteration of the duties required by him who ordained it, and so handed down from generation to generation, with peculiar promises of blessing to those who with reference to a divine command, consecrated it as holy; when thus hallowed, it is not material, we think, whether we designate the day as Sabbath or "Lord's day." We know not how those can so understand the sacred oracle, as not to see if we may renounce this one day as not binding upon all to be kept holy, why we may not other of the commands that relate to our duty to one another, as enumerated in the decalogue. Is not an exposition for maintaining the Sabbath conclusive from God's word. And it should be rested upon without intervening doubts, being the ipse dixit of the great Law-Giver.

I would urge all who are in a fog on this subject, to consult a good concordance, and faithfully refer to the many texts relating to the day and its sanctions; by thus doing, they cannot, we think, fail to corroborate the above testimony. Too much time and space would be required to more than allude to them at present. It is not as a good civil institution; nor as alone calculated to promote our present and future good; not because the Sabbath, or first day of the week, whereby the keeping of it holy is implied as a precedent by the first disciples, who were found, as we read, engaged in worship on that day, but mainly because it is a divine command, evidently promulgated for observance through all time; and that it should be guarded, as by prophets and apostles of old, as are all other divine commands which are of perpetual obligation. We have every reason sanctioned by God's word for thus shielding it from all aggression, and abundant argument to ward off every shaft raised for its abandonment, or light estimation by an ungodly world.

There is no christian country without the Sabbath; and no believer in the religion of the Lord Jesus, who loves and prizes it not. It has ever been hallowed where God is known and worshiped. Were it a blotted-out institution, that rest for man and beast from the six days of labor, which is a component of the covenant blessing—a boon proved to be such from history and observation, would be too dearly lost. The worldling would lose a powerless check to his downward progress, with no Sabbath bell to warn him to turn his feet to the sanctuary, where God has promised he would be found; where often as led by custom he hears a voice crying, "Turn ye, turn ye, for why will ye die?" This he may always hear on the Lord's day, a day which has registered more new births from sin to holiness, than all the other days of the week counted together. The christian would miss a landmark by which he estimated his progress homeward, and be deprived of an indispensable auxiliary on his journey thither, and the Holy One, the loud praises and homage, on that sacred day, which he has established and followed with his blessing.

We have no fear for the Sabbath; as long as Christ has a church militant, there will be found advocates to press the importance of the divine sanction. The assurance is, that all efforts will prove abortive for its overthrow, and redound to the disgrace of the abettors. He who watches over all, ever has had, as now, those, his friends, ready to advocate and promote its obligations in their greater purity, and conscientious motives. The recent movement on its behalf must rejoice the heart of every christian, while enlisting their hearty co-operation; and prayer will ascend that God's wisdom may be better understood in its promulgation, and glory redound more and more to his great name, by thousands who shall be raised up to "remember the Sabbath day to keep it holy," in praise of him who is Lord of the Sabbath.

M. C. ALLEN.